[...]of descriptive environmental ="trms">materialities.

="ppl">Avital studies the ="trms">interferences of='lgc'>:
="lstsrd">1- the lower, sensory ="trms">imagination
="lstsrd">2- the higher, intellective ="trms">imagination (that receives inspiration from above; ='at'>#prophets)

="nms">ajayeb='lgc'>: synthesized ="trms">Greek philosophy ='lgc'>+ Qur'anic thought ='lgc'>+ popular ="trms">material body belief

( ="trms">material body ='lgc'>[ X ) im="trms">material intellect ='lgc'>]
“X” ='lgc'>: ="trms">imaginal مثل='lgc'>: (audio-visual glimpses of divine reality)
="lsts lst1">•accounts of afterlife ='lgc'>='lgc'>--> gar="trms">dens
="lsts lst1">•accounts of apocalypse ='lgc'>='lgc'>--> sounds
="lsts lst1">•saints biographies ='lgc'>='lgc'>--> performances
="lsts lst1">•

="large lg2" stl="font-size:110%">
christian tradition started to view the intellect as ="trms">internal to the soul ='lgc'>==> regard ="trms">imagination as psychological='lgc'>: an inspiration, invention, recombination from within (and not from without) (="frds scrmbld">Elen finds herself in this tradition='qstn'>?) ='lgc'>==> concept of an autonomous psychological subject

so persian subject wanted the  so much to be there, when there was no flower, that the went to a zone of beyond, picked some ="trms">schizo-flowers and came back ='lgc'>{this is ="ppl">Sa'di='lgc'>}='lgc'>='lgc'>--> ="nms">iranian ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics
="prgrph">-i am more ="trms">interested in the blooming of flowers, also ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphorical understanding of their ="trms">morphogenesis. this tag line can be a subject of a phd study. for the last thousand years the ="nms">iranian ="trms">literature has been busy with this, how to describe flowers
='strcls'>*="nms">iranians believe in image


sufis, ="nms">iranian philosophers, ... ='lgc'>='lgc'>--> so poluted concepts and words


attachment to the ="trms">world ='lgc'><='lgc'>--...(intelligible, barzakh)...='lgc'>='lgc'>--> ="trms">presence of God
(who knows what the ‘="trms">presence of God’ means. let's not assume we know.)

="ppl">Sohrevardi argues that the ="trms">imagination effectively the indipendent real of images

فتوحات fotuhat ='lgc'>--='qstn'>?='lgc'>='lgc'>--> illuminations

the ="trms">imagination realm exercises its ruling property over every thing and non-thing. it gives form to absolute nonexistence , to the impossible, to the necessary, and to possibility. it makes existence nonexistence existent. (="ppl">Ibn ="ppl">Arabi < ="ppl">="ppl">Marks)


majmu al bahrain مجموع البحرین, confluence of two oceans, to set two oceans in motion that flow side by side together, with a barzakh between
='lgc'>='lgc'>--> ='at'>#my بحرین theory, wave surface theory of ="trms">language
(to be careful with the figure of) wave ='lgc'>='lgc'>--> ="trms">questioning the textual case while then ="trms">morphing into the un="trms"nttrm="already,spread">readablity of its own answer


Giovanni Pico de M="nms">irandola='lgc'>: phantasy can strive to draw the senses to things celestial ... but if, yeslding to the senses, phantasy shall decline to apply itself to the business of virtue, so great is its power that it afflicts the body and beclouds the mind, and finally brings it about that man divests himself of humanity
(='at'>@="frds scrmbld">Aela='qstn'>?)

="trms">imagination ="trms">according to='lgc'>:
="ppl">Kant ='lgc'>+ ="ppl">Hume combining and synthesizing ="trms">agent
="prgrph">-what new ="trms">materialism has to say about the ="trms">imaginal='qstn'>?
Jungian ="trms"nttrm="search">archetype ='lgc'>='lgc'>--> extra-individual, suprasensory ="trms">world
Frankfurt school ='lgc'>+ ="ppl">Althusser saw collective unconscious as fascistic


='strcls'>*(my) ="trms">material practices of unlearning='lgc'>:
="lsts lst1">•pretending i don't know ='lgc'>='lgc'>--> enactment / acting
="lsts lst1">•(to try) forgetting ='lgc'>='lgc'>--> clearance / erasure
="lsts lst1">•sleep-walking ='lgc'>='lgc'>--> closing the eyes of certain perceptive ="trms">stories, and become available to another
="lsts lst1">•the “let's not assume...” ='lgc'>='lgc'>--> “in advance” of a the assumption
="lsts lst1">•


contemporary Western thought, tired of the sovereign subject, is trying to conceive of an extra-subjective reality that binds individuals ethically to others and to ="trms">history ='lgc'>='lgc'>--> this is totally ="nms">apass ='lgc'>:)
="prgrph">-contemporary Western thought (evident in ="ppl">Butler, ="ppl">="ppl">Foucault, and many others) is seeking a politically efficacious concept of the collective ="trms">imaginary='strcls'>*** (a ="trms">positive conception of alterity, of an outside that inspires the ="trms">imagination to create)

="nms">ajayeb for me is an alterity (of an quasi outside='lgc'>--not quite inside) that inspires the ="trms">imagination to create (='lgc'>='lgc'>--> ="trms">imagination is always creative)
="nms">ajayeb='lgc'>: alterity of a ="trms">world that inspired (and inspires) ="trms">storytelling and ="trms">imagination (to create beings)


since ="ppl">Sohrevardi the islamic philosophy has abandoned substantialism for process

="ppl">="ppl">Sadra's approach='lgc'>:
="lsts lst1">•process ="trms">ontology
="lsts lst1">•critique of abstraction
="lsts lst1">•celebration of singularity

God='lgc'> = neccessary being واجب الوجود

(tashkhis-e vojud تشخیص وجود) modulation of being ='lgc'><='lgc'>='lgc'>--> individuation (تشخص tashakhos)
ذات مخصوص, فرد مشخص معین, وجود جزئی اشیاء ='lgc'>='lgc'>--> موجودی است که از نظر قانونی می تواند موضوع حق قرار بگیرد
='lgc'>=/= شخص ناپیدا ='lgc'>=/= ="nms">hayula
='lgc'>[tashkhis (everyday ="trms">gesture of recognition of something gheir-shakhsi) ='lgc'>==>='qstn'>? tashakhos='lgc'>]

="large lg1" stl="font-size:149%"> (="ppl">Simondon='lgc'>:) individuation is ="trms">prior to individuals, and individuals are simply ="trms">symptoms or effects of individuation ='lgc'>='lgc'>--> very processual

harkat-e johari حرکت جوهریtranssubstantiation, trans-substantial movement
='strcls'>*harkat-e johari respects the potential for intensification ='lgc'>[= the capacity to know, act, and fully participate in the flow of being ='lgc'>--and='lgc'>='lgc'>--> continual intensification;='lgc'>] in all things (in="trms"nttrm="cluster,club">cluding ="nms">hayula)='lgc'>='lgc'>--> ="ppl">Miyazaki's faceless ="trms">monster's ‘act of beiong’ (is efficaciously real in a Sadrian way)='lgc'>='lgc'>--> ='strcls'>*="ppl">="ppl">Sadra's great re="trms">figuration is that he ="trms">formulates the ‘act of being’ itself as the most real
="prgrph">-="ppl">Miyazaki's ="trms">monster (and ="ppl">Attar's San'an) is moved by ="trms">love, it is the energy that ="trms">traverses and transforms them; it is the best thing to be moved by. before, they are, in themselves, illusory and perishing
="prgrph">-="ppl">Miyazaki's ="trms">monster episode animation expresses how substance yields to process ='lgc'>='lgc'>--> خونابه اى plasmaticness of the animated line='lgc'>: freedom from ossification استخوانى شدن (='at'>#="trms"nttrm="righ,rigo,riga,rigi,trig,rign">Rigs), the ability to dynamically assume any form (Gunning) ='lgc'>='lgc'>--> change occurring واقع from within ='lgc'>+ propelled سوق from without

="ppl">="ppl">Sadra's ="trms">matter='lgc'>: place of nonexistence and absence (='lgc'>=='qstn'>? ="nms">hayula)
="nms">hayula='lgc'>: form of the ="trms">natural, elemental body

in ="ppl">="ppl">Sadra='lgc'>:
="lsts lst1">•the plant(‘s form) (= vegetal soul) is ="trms">animal
="lsts lst1">•the ="trms">animal(‘s form ='lgc'>=='qstn'>? surat صورت) (= sensate substance) is human
="lsts lst1">•the human...


physical acts of perception

(a typical account='lgc'>:) the stronger the ="trms">imaginal soul, the less distracted it is by the body, the more manifestly ="trms">imaginal images will appear

fotuhat فتوحات  or tazkirat تذکره is the ="trms">stories of the intensity of their being, actualization, and certainty of effect
(="ppl">Attar's stuff, ="trms">articulate ="ppl">="ppl">Sadra)

saryan-e vojud سریان وجود, ='strcls'>*flow of being='strcls'>* (across the perceptible entities we encounter='lgc'>:) ='lgc'>[the ="trms">imaginal power working through them:='lgc'>]
="lsts lst1">•hear a person's say
="lsts lst1">•notice a weed growing
="lsts lst1">•smelling a...
="lsts lst1">•cognizing an image...
="lsts lst1">•touching a pig's nose ='lgc'>[San'anian='lgc'>]
="lsts lst1">•

bodily senses can contact the divine ="trms">presence, make contact, make a call (in ="ppl">Hafez, San'an's miscall)


="lsts lst1">•the ="trms">imaginal realm is populated by singularities, every changing and in="trms">finite
="lsts lst1">•the ="trms">imaginal faculty is of extreme ="trms">presence, of intensification
(in this case ‘realm’ and ‘faculty’ bleed into each other's ="trms">categories)


(let's get) creatively ="trms">imaginal

accurate and attractive

='strcls'>***="trms">imagination is (de="trms">finitely) not closing your eyes and dreaming, but being completely ="trms">present to the ="trms">world, committed to it and ="trms">affected by it='strcls'>*** (to perceive something in its intense singularity)

="large lg3" stl="font-size:112%">
مشاهده moshahede='lgc'> = contemplation

the infinate flux of visible ="trms">phenomena (Kracauer)

قلمکار calico-="trms">world
چلوار

="large lg4" stl="font-size:110%"> kaleidoscopic mountains

what was ="ppl">="ppl">Sadra looking (moshahede) at='qstn'>?

="lsts lst1">•linear modeling of time ='lgc'>='lgc'>--> clock time
="lsts lst1">•intensive model of time ='lgc'>==> movement across the “real” axis


effectively panpsychist='lgc'>: every entity is conscious, has a soul, and potential to intensify; minds in a ="trms">world of minds

="large lg5" stl="font-size:115%">
="ppl">Whitehead's concept of transformative togetherness
="trms">ontological vitalism='lgc'>: exist ='lgc'>==> consciousness


reality precedes abstraction ='lgc'>='lgc'>-->
for ="ppl">="ppl">Sadra “point of view” is a distraction (for vojud وجود)
="lsts lst1">•perspectives
="lsts lst1">•names
="lsts lst1">•quiddity
='lgc'>='lgc'>--> because the ="trms">positing of names and description is in cor="trms">respondence to concepts and universal meanings, not in cor="trms">respondence to existential identities and external/concrete forms (="ppl">="ppl">Sadra)
='lgc'>=/= ="ppl">Avital and ="ppl">Kohn ='lgc'>='lgc'>--> but they do in amazonian forest ="trms">semiotics
[...]